1 Corinthians 8

1 Corinthians 8:1

NOw as touching things] Gr. But of things.

We know that we have all knowledge] Here he beginneth to treate of another kinde of things indifferent; to wit, of things offered to idols, or the use of flesh so offered and sacrificed; and first of all he removeth those things which the Corinthians pretended for their using things offered unto idols, without any respect, scruple, or doubt. First, they affirmed that this difference or meats was onely for unskilfull men and ignorant in the doctrine of Christian libertie; but as for them they knew well enough the benefit of Christ, who maketh all things to be clean to them that are clean. Be it so (saith S. Paul) be it, that all (or at least the greater part of us, for there were some, Vers. 7. that wanted this knowledge) are sufficiently instructed in the knowledge of Christ; I say, notwithstanding that, we must not simply rest in this knowledge; the reason is, that unlesse our knowledge be tempered with charitie, it doth not onely not avail, but also it doth much hurt, because it is the mistresse of pride; nay, it doth not so much as deserve the name of godly knowledge, if it be several from the love of God, and consequently from the love of our neighbour, 1 Corinthians 13:1.

Knowledge pusseth up] In those who are destitute of charitie, it ministreth occasion of vanitie and maketh them swell with pride; for this venome the Serpent instilled into it at the first temptation; and this qualitie of inflating the soul remaineth still in it, if it be not corrected with charitie.

but charitie edifieth] That is, applyeth our knowledge to the instruction of our neighbour, and to build him up in his and our most holy faith.

1 Corinthians 8:2

he knoweth nothing] An opinion of knowledge without charitie, doth not only puffe up, and in that regard is to be disesteemed, but it is imperfect and knowledge falsly so called, 1 Timothy 6:20. For he that wanteth charitie knoweth not all his dutie, nor to what end he ought to referre his knowledge, nor how to use it, and so upon the matter knoweth nothing, in such sort as a Christian ought to know.

1 Corinthians 8:3

the same is known of him] He that referreth his knowledge and other gifts to the glory of God, and the profit of his brethren, he is known of God, that is, approved of him, as the word is taken, Psalms 1:6. but he that hath knowledge without charitie, though in some sort he know God, yet he shall never be known, that is, acknowledged of by him, but shall heare at the last day with the hypocrites and false Prophets, Matthew 7:23. I never knew you, depart from me ye that work iniquity.

1 Corinthians 8:4

concerning therefore the cating, &c.] Here is the application of his answer, to things offered unto Idols; I grant, saith he, that an Idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that meat cannot be made holy or profane by the Idol: but it followeth not therefore that a man may without any respect to his weak brethren, use those meats or any other.

an idol is nothing, &c.] Chap. 10. 19. Divers Popish Writers, to sever their Image worship from Idolatry, expound these words thus; an idol is nothing in the world, that is, nothing formally, or representatively, because though it be something materially, that is, wood, gold, or silver, or the like: yet it is nothing formally, because there is no such deitie as it represeneth. Whereas on the other side, an image is the representation of some thing which is truly existent in nature, as of the three Persons, Angels, and Saints departed. This distinction of their together with their glosse upon this Text are evidently false; for many of the Idols of the Heathen, as Baal, Diana, Dagon, as also the brasen Scrpent, of which the Jews made an Idol, were images of things truly existent in nature. For Baal was the image of the Sunne, Diana or Lucina of the Moon, Dagon of a Fish, the brasen Serpent of the fiery Scrpents which really stung the Israelites, and God in the second commandement expressely forbiddeth the bowing down to, or worshipping the likenesse of any thing that is in the heaven above, or in the earth beneath, or the waters under the earth. But the true meaning of the Apostle in this place is, 〈 in non-Latin alphabet 〉, the Idol is nothing, that is, of no worth, hath no virtue or power at all in it, to profane or hallow the meats offered unto it.

and that there is none other God but one] Gr. Tec. and that there is no God.

1 Corinthians 8:5

whether in heaven or in earth] There are in heaven those that are called gods, as the Angels, Sunne, Moon, and all the host of heaven, and on earth also, as Saturn, Jupiter, Mars, Apollo, and other men, and beasts also, as Calves, Goats, Crocodiles, Cats, and others, which the Egyptians and other of the Heathens worshipped for gods.

there be gods many, and lords many] Either the Apostle alludeth to the diverse Idols of Baal, which were called by his name Baalim, that is Lords, as namely, Baal Zebub, Baal Peor, &c. or to other Syrian deities, answerable to the number of their countries, or cities, for the Moabites worshipped Chamos, the Amonites Molock, the Sydomians Afteroth or Astarte, the Gezeans Marnan, the Tyrians Hercules, the Hemathites Asimas, &c. See Drusius Preterit. 1. 6.

1 Corinthians 8:6

one God] The word one doth not here respect the persons, but the nature; for the Father of whom all things are said to be, and our Lord Jesus Christ by whom, are not one person, but one God in nature.

and we in him] Or, for him, or, by him. Romans 11:36. Either in him, or by him, and then the meaning is, that we subsist by his virtue, and power, according to that of the Apostle, Acts 17:28. In him we live, move, and have our being.

one Lord] As Lord is peculiarly attributed to Christ, it signifieth the Lord Redeemer: in which sense the Apostle speaketh elsewhere, Christ died and rose again that he might be LORD of quick and dead: for in that we are his purchase, he is in speciall our Lord.

by whom are all things] The preposition, By, doth not signifie the Instrumentall cause, but the principall. For the Father and Sonne work together; which is not so to be taken, that we make two causes, seeing they have both but one nature, though they be distinct persons, but by the prepositions of and by, the Father of whom are all things, and the Lord Christ by whom are all things, the Apostle differenceth their order and manner of working.

1 Corinthians 8:7

conscience of the idol] By conscience of the Idol, he meaneth the secret judgement, which they had within themselves, whereby they thought all things unclean which were offered to the Idol, and therefore they could not use them with good conscience: for this force hath conscience, that if it be good, that is, rightly enformed, it maketh things indifferent good to us, but if evill, it maketh them evill.

1 Corinthians 8:8

But meat commendeth not us to God] He preventeth an objection, why then shall we be deprived of our libertie? nay, saith the Apostle, you shall lose no part of Christianitie, though you obstaine for your brethrens sake, as also if you receive those meats it maketh you no whit the more holy or more acceptable to God, Romans 14:17. For our commendation before God, consisteth not our meats, but to use our libertie with the offence of our brethren, is an abuse of our libertie and a sinne against Christ, whom we wound through the sides of our weak brethren.

are we the better] Or, have we the more.

are we the worse] Or, have we the lesse.

1 Corinthians 8:9

libertie] Or, power.

1 Corinthians 8:10

emboldened] Gr. edified.

1 Corinthians 8:11

through thy knowledge shall the weak brother perish] Thou wretched man who pleasest thy self with thy knowledge, which indeed is none; for if thou hadst true knowledge, thou wouldst not sit down to meat in the Idols temple, whereby as much as in thee lyeth, thou destroyest thy brother burdening his weak conscience, and by thy example enticing him to do evill for whose salvation Christ himself dyed: and wilt not thou so much as abstain from such meat for thy weak brothers sake, for whom thy Saviour vouchsafed to shed his blood.

1 Corinthians 8:12

ye sinne against Christ] Because your weak brethren whom ye offend are his members, and he accounteth the wrongs done unto them as done unto himself: or as Occumenius expoundeth, you sinne against Christ, because as much as lyeth in you, you hinder his work for their salvation, destroying them whom he came of save.

Wound] Gr. smiting.

1 Corinthians 8:13

if meat make my brother to offend] Gr. scandalize. Romans 14:21.

I will eat no flesh] Here followeth the conclusion which S. Paul inferreth and frameth in his own person, that he might not seeme to exact that of others which he will not be first subject to himself; I had rather, saith he, abstain for ever from all kind of flesh, then put a stumbling block before, or give occasion of sinne to any of my brethren; much lesse would I refuse at a certain time and place for my brothers sake to abstain from flesh offered to Idols.

offend] Or, stumble.